Editors:
David Amit
Orit Peleg-Barkat
Guy D. Stiebel
Israel Antiquities
Authority
Jerusalem Region
The Hebrew University
of Jerusalem
Institute of Archaeology
Moriah –
The Jerusalem
Development Co.
New Studies
in the Archaeology
of Jerusalem
and its Region
Collected Papers
Volume IV
Editors:
David Amit, Orit Peleg-Barkat
and Guy D. Stiebel
Jerusalem 2010
Contents
5 Editorial Introduction
10 Archaeology and Conservation in Jerusalem Region – 2009-2010
David Amit and Jon Seligman
22 The Involvement of the Israel Antiquities Authority in the Master Plan of
Jerusalem’s Old City
Ram Shoef
NE W STU D IES I N TH E PR E HI STORY
O F T H E J E R USA LEM R EG ION
31 Prehistoric Artifacts from Emeq Rephaim (Area C)
Omry Barzilai, Nuha Aga and Onn Crouvi
40 “Marked in Stone” –
͑
A Pre-Pottery Neolithic A Quarry Site at Kaizer Hill, Modi in
Leore Grosman and Naama Goren-Inbar
*7 Pre-Ghassulian and Ghassulian in Jerusalem and its Vicinity
͑
Omry Barzilai, Zvi Greenhut and
Ianir Milevski, Anna Eirikh-Rose, Uzi Ad,
Ofer Marder
*24 Beqo a͑ – A New Proto-Historic Site in the Judean Foothils
Amir Golani
E X C AV AT I ONS A ND STUDI ES I NT R AMURAL
A N D E X T R A MU R A L
53 The Ceramic Assemblage from the Rock Cut Pool beside the Giḥon Spring
Alon De Groot and Atalya Fadida
61 Ophel Excavations 2009-2010
Eilat Mazar
67 The Extent of Jerusalem during the Iran Age IIA
Doron Ben-Ami and Yana Tchekhanovets
74 The “Burnt House” in Light of the Publication of the Final Report
Hillel Geva
*32 New Excavations on Mount Zion in Jerusalem and an Inscribed Stone
Cup/Mug from the Second Temple Period
Shimon Gibson
*44 The Mount Zion Inscribed Stone Cup: Preliminary Observations
Stephen Pfann
84 Wilson’s Arch in Light of Recent Excavations and Past Studies
Alexander Onn and Shlomit Weksler-Bdolah
101 New Discoveries Interior to the Jaffa Gate
Ofer Sion and Shahar Puni
119 Excavations in the Crown Plaza Hotel (Binyanei Ha’uma)
Danit Levi and Ron Beeri
130 Inscribed and Stamped Ring Stands from the Pottery Workshop
at Binyanei Ha’uma
David Amit
141 A Crusader Wall Painting from the Abbey of the Virgin Mary
in the Valley of Jehoshaphat, Jerusalem
Jon Seligman
E X C AV AT I ONS A ND ST U D IES IN TH E JUDAEAN F OOTHIL L S
161 By the Way – Khirbet Qeiyafa in the Classical and Late Periods
Guy D. Stiebel
170 Horvat Beit Loya – A Jewish Village from the Late Second Temple Period
in the Judaean Foothills
Oren Gutfeld and Ya’akov Kalman
180 Horvat el-Kikh – A Jewish Settlement from the Second Temple Period
at Ramat Bet Shemesh
Elena Kogan-Zehavi
186 De profundis – Georgian Anchorets in Horvat Burgin
Yana Tchekhanovets
*44
The Mount Zion Inscribed Stone Cup
The Mount Zion Inscribed Stone Cup:
Preliminary Observations
Stephen Pfann
University of the Holy Land, Jerusalem
In June 2009, in an excavation conducted
widths from 1.5 to 2.5 cm. A set of deeply cut
outside and to the east of Zion Gate on Mount
cross-grooves (each 2–3 mm wide), appear
Zion, fragments of a carved limestone cup were
diagonally across the pared facets of the cup.
discovered within a fill from the late Second
Each facet, when viewed sideways, with the
Temple period, i.e. from the first century C.E.
rim of the vessel on the left, is filled in with
This fill was situated above a vaulted ceiling of
either lines of text – written, as we shall
a well-preserved ritual immersion pool (mikve)
see, in a mixture of at least three different
of the same period (see article by Shimon
scripts – or with a zigzag design (apparently
Gibson in this issue).
intended to prevent any additions being made
Following cleaning and the identification of a
to the inscribed text). Ten lines of what was
scratched inscription, a preliminary drawing
apparently an 11-line inscription have been
of the inscribed vessel was made by one of
preserved wholly or in part (3 lines are partial).
the excavators (Gibson). The text appeared to
The remaining 10 or 11 facets of the vessel
contain unusual letters which could not be
were apparently filled in with further zigzag
deciphered. Several epigraphers were consulted,
markings.
but apart from the identification of a few
The cross-grooves within the facets proved to
consecutive letters written in Jewish square
be a significant impediment to the scribe as he
script of the late Second Temple period, the
endeavored, at times unsuccessfully, to provide
inscription remained enigmatic.
a clear, legible inscription. Moreover, a number
1
of lines in the inscription proved to be no more
The Inscribed Stone Vessel
than inadvertent scratches. These scratches
The stone cup is of a type well known from
can only be discerned with the aid of special
first century C.E. Jewish contexts in Jerusalem
photographic imaging called PTM/RTI imaging,
and Judaea.2 The Mount Zion vessel stands 11
which utilizes 48 angles of direct, reflected and
cm in height and is preserved with its base and
diffused light. The photographic procedures we
approximately half of its sides up to the rim
undertook provided enhanced views of virtually
(10 cm in diameter). The vessel's outer oblique
every stroke, groove and scratch on the exterior
sides were pared vertically from top to bottom,
surface of the vessel. This facilitated our
leaving approximately 21 or 22 facets of varying
research considerably.
New Studies in the Archaeology of Jerusalem *45
The scripts, known and previously unknown
third examples, with four instances of the
Our analysis has shown that an estimated 100
letter yudh (line 7) and four instances of the
inscribed letters (or parts of letters) have been
letter waw (line 7), are similar in form to those
preserved, each letter measuring about 0.3 to
letters found in cursive Jewish script. The final
0.6 cm in height. The letters derive from two or
example (line 10) resembles the tsade found
more previously known alphabets. The clearest
in Paleo-Hebrew and Hebrew Hieratic scripts.
of these are four to five words appearing in
These sets of letters that repeat themselves four
line 6 of the inscription, which begins in the so
times are reminiscent of the repeated vowels
called “Hebrew Hieratic” script (a.k.a., Cryptic
and consonants found imbedded in Greek
A script, see Pfann 2001) and finishes with the
magical, Gnostic and Jewish amuletic texts. In
standard Jewish square script of the period.
Jewish contexts, such letters are usually derived
The first two words of this line may be read as
from the various names and titles of God, such
“'Adonai, shavti ...” and should be translated
as the tetragrammaton, Elohim, Adonai, ‘Elion
“Lord, I have returned (or turned, repented).”
and Tseva’ot, and this may well be the case with
The remainder of the inscription is written
our inscription.
primarily in at least one previously unknown
This is also typical of many inscribed amulets
script. Some of the letter forms resemble other
and incantation bowls of later fifth to sixth
known cryptic scripts and signs from the period,
century C.E. date, as well of Cairo Geniza
namely, those known from some 60 to 100
incantation texts of the tenth to twelfth
scrolls from the Qumran caves dating from
centuries. There, texts containing prayers,
the last three centuries B.C.E. (Pfann 1997;
incantations, curses, or scripture quotes, along
2000) One difference between the Qumran and
with strings of letters or words representing
Mount Zion scripts, however, is that spaces or
Divine or angelic names and titles, are written
word dividers are lacking in the Mount Zion
on pottery bowls and on metal or parchment
scripts. This is a serious impediment to the
sheets. Also, strings of letters and curious
decipherment of the inscription.
symbols which, from an outsider’s standpoint,
lack any comprehensible meaning and syntax,
Cryptography and Potential Links with
are often included.
Jewish Mystical Tradition
This stone cup text is similar to the above
In lines 4, 7 and 10 of the inscription, four
tradition in some ways since it contains strings
separate sequences or strings of single letters
of letters representing letters of the Divine
of the alphabet are repeated. The first example,
Name. It contains a prayer or quote from
with four instances of the letter he (line 4),
scripture. It also contains incomprehensible
resembles the he derived from the known
strings of letters that evade being identified
Hebrew Hieratic (Cryptic A) script. However,
as words or sentences since no spacing or
in this case the letter has been rotated 90
punctuation is supplied. It also includes symbols
degrees counter-clockwise. The second and
alone and in strings. This might then be the
3
*46
The Mount Zion Inscribed Stone Cup
first time that such a mystical text, (or perhaps,
on a ceramic bowl, or metal or parchment
an incantation text), has appeared in a Jewish
sheet. Secondly, there are no known incantation
context in first century Jerusalem.
texts written with cryptic alphabets or utilizing
However, it should be noted in caution that
cryptographic techniques.
the Mount Zion inscription has a number of
One should also take into account that the
peculiar features that do not match exactly
above mentioned features occur in a number
those known from incantation texts from four
of different text forms that are associated with
centuries later. First, this inscription was written
diverse religious groups. This might indicate
on the exterior of a shaved stone cup and not
that a certain common pool of normal and
Hebrew Hieratic (Cryptic A) Scripts of the Late Second Temple Period
Line 1. Majuscule Script of the Late Period (ca. second to third quarter of the first century B.C.E). From 4Q324c-g
Liturgical Calendar a-e.
Line 2. Majuscule Script of the Late Period (ca. third quarter of the first century B.C.E). From 4Q298Words of the
Sage to all Sons of Dawn.
Line 3. Majuscule Script of the Late Period (ca. first half of the first century CE). Stone cup inscription from
jerusalem's Zion Gate Excavations.
* = Final letter form = damaged or reconstructed letter
1 Hebrew Hieratic Scripts
New Studies in the Archaeology of Jerusalem *47
mystical scribal techniques and terminology
within the Jewish priesthood of that time. The
was shared among a broader range of groups
most common form of the script, identified
and sources not limited to incantation texts.
in 1953, was at the time dubbed “Cryptic A.”
For example, I would suggest that mystical scribal
However, since then, it has been shown to be
practice is likely to be seen at Qumran in words
another evolved form of a simple 22-letter
with letter sequences such as he, waw, aleph, he,
alphabet which can trace its origins from the
aleph (substituted for the tetragrammaton in 1QS
much older Phoenician script (Pfann 1997;
VIII 13) and potentially in mystical or cryptic
2000; 2001). Hence the script might preferably
signs appearing in certain manuscripts, notably in
be designated “hieratic” or “esoteric” rather than
the margins of 1QIsa a and 1QS.
“cryptic.” This is similar in many ways to the
The form of cryptic writing reflected in the
use of a hieratic script among Egyptian priests,
4
Mount Zion inscription is not unknown in Jewish one of which has been named the “Egyptian
circles. It is consistent with a known type of
Hieratic Script.” It would follow, therefore,
Jewish cryptography in which characters and
that the script from Qumran might suitably be
signs are mixed within a single text. The format
labeled “Hebrew Hieratic Script.”
of such texts can vary. For example, at Qumran,
they can be written with a mixture of letters
The Inscription and Commentary
derived from different alphabets (e.g., 4Q186
The following is an interim commentary on
Horoscope, 4Q259Se), or they can be written from
the inscription. A complete analysis will be
left to right (e.g., 4Q186 Horoscope), or with
provided in the final publication.
select lines of letters written upside down (e.g.,
Lines 1–3: illegible
4Q324e Liturgical Calendar a).
Esoteric, Hieratic and Cryptic Scripts
The subject matter of the Qumran texts written
in the so-called “cryptic scripts” is diverse and
is often disconnected from clear mystical and
incantation genres. It includes various calendars
(4Q317a–e Phases of the Moon; 4Q324d–i
2 Line 4
Liturgical Calendar, etc.), a midrash on the
Torah (4Q249 and 4249a), an exhortation to
Line 4 (fig. 4): he, he, he, he is the first
novices (4Q298), a rule book for priestly practice occurrence of the sequential four strings of letters
(4Q249 frags.) and a horoscope (4Q186; fig. 1)
within this inscription, paralleling the use of such
On the basis of the priestly subject matter that
letters for divine names, or for mystical prayers or
often appears in the Qumran scrolls written
magic (see also lines 7 and 10, below; Naveh and
using these scripts, we may deduce that such
Shaked 1985: Amulet 2:5; Geniza 1:1–2; 2/2:8.
scripts were primarily used by various groups
Naveh and Shaked 1993: Amulet 23:16 [hhhhh]).
*48
The Mount Zion Inscribed Stone Cup
3 Line 5
Line 5 (fig. 3): Adonai. The word is written in
three letters, the scribe produced in Jewish
Hebrew Hieratic script. This is the first time that
square script first a beth, then a taw, and finally
this script has been found outside of the Dead
a yudh in straight stick-like strokes, successfully
Sea Scrolls. Apparently the word is used to
endeavoring to fight the cross grooves produced
write a name of God: “Adonai (Lord).” Similarly,
during the manufacturing of the stone vessel.
the better known Paleo-Hebrew script was
The first two letters of the next word lm‘n can
used in some of the Dead Sea scrolls to write
only be read with some difficulty, depending
the tetragrammaton “YHWH” (1QpHab VI 14;
upon how one divides the intersecting strokes.
X 7; XI 10; 11QPs , etc.), elohim “God” (4Q406
There are two possibilities. (1) The first letter
ShirShabb 1:2: 3:2; 11QPs , etc.) and el “God”
could be taken to be a lamed with a faint upper
(1QH I 26; II 34; VII 5; XV 25; etc.). The word
stroke. This would then be followed by a final
Adonai often serves as a circumlocution for
mem, instead of a medial mem, which is a
the tetragrammaton in the Dead Sea Scrolls, as
relatively common phenomenon in other incised
the Divine Name was considered too holy to be
or ink-inscribed inscriptions, both on ossuaries
pronounced by unclean lips (cf. Barki Nafshi,
and on scrolls of the late Second Temple
Hodayot. etc.), and is not found written in
period.6 (2) It can also be a partially rotated alef
Paleo-Hebrew script. The Mount Zion vessel is
followed by a vertical double-inscribed stroke,
apparently the first instance in which the term
a waw or a zayin, with which it intersected.
Adonai is written in Hebrew Hieratic (Cryptic
This form of an alef is relatively rare, but
A) script in place of the normal Jewish script.
nevertheless it is still attested among incised
In the Dead Sea Scrolls, this script is also used
inscriptions of the late Second Temple period
to write the name yisrael “Israel” (4Q259S 3:3)
(Rahmani 1994: CJO 71). In such a case, the left-
and, in the same sentence, anshei ha'awel “sons
hand stroke of the upper line turns downwards
of perdition” (4Q259Se 3:4). On the cup, the first
to intersect with the left downstroke, which
letter of shavti is clearly a Hebrew Hieratic shin.
makes the case for the separation of the strokes
This may be interpreted as a possible scribal
into separate letters less likely.
error with the scribe having failed to switch to
The ayin is clear and well inscribed with a serif
the expected Jewish script after writing a sacred
added to the upper right end of the letter.
name in Hebrew Hieratic script. In the following
The following letter is best taken to be a waw
a
g
a
5
e
New Studies in the Archaeology of Jerusalem *49
or a medial nun since it is a simple down-stroke
rest the inscription. Hence, the words make best
whose lower end turns slightly to the left. A
sense to the author as a paraphrase of a biblical
medial nun is at times used at the end of a
verse with its words separated by spaces, since
word although the final nun is certainly more
most of the line is written in Jewish script
common. A zayin is less likely since its lower
unlike the other lines of this text. I suggest
end would normally be expected to turn to the
that this line contains a paraphrase of a verse
right, and not to the left, which is considered
from Psalm 26:8: Adonai ahavti ma'on betecha,
a distinctive feature for distinguishing it from
“LORD, I love the dwelling of your house.” In
other letters such as a waw or nun. Given
this case the verb is modified from ahavti “I
this context, although it remains problematic,
loved,” to shavti “I have returned, repented.”
lm‘n would appear to be the most satisfactory
The following word ma‘an, if prefixed by
reading of this word. This can be vocalized to
a lamedh, could be vocalized to read either
read either lema‘an “for the sake of,” or lema‘on
lema‘an “for the sake of,” or lema‘on “to
“to the habitation, dwelling (place), apartment.”
the habitation, dwelling (place), apartment,”
The scribal execution of the strokes of the
although the latter reading is not attested
following two words was even less successful
elsewhere without a waw between the ayin and
than the previous word. The first word of
the nun. The following letters beth and taw
b[y]t yh was written in the contemporary
are written in the contemporary semi-cursive
cursive Jewish script and the last word
form of the Jewish script. The space between
written in the dominant hieratic script which
the two letters is damaged and leaves enough
appears elsewhere in the inscription. The
room to allow for the restoration of a yudh
last three graphemes in the line are thus far
suggesting the reading b[y]t “house.” This is
indecipherable. They may be either letters of a
followed, as with the cursive writing of the rest
cryptic alphabet or mystical/magical signs.
of the line, by the letters yh providing a phrase
It is feasible that line 5 might be taken as a
reading “house of Yah/God.” Like many other
line of indecipherable graphemes similar to
first century inscriptions, the context of the
those that appear in the rest of the inscription.
cup and its inscription might suggest personal
However, one must first reckon with the fact
names. If so then one might propose reading
that unlike the rest of the inscription, the
into the text names such as Shabbatai, El‘azar
writing on line 5 was formed by strings of
or Batyah. However to suggest such a list would
letters created from known alphabets. It was
be tenuous in light of the appearance of Adonai
also comprised of groups of letters and words
in hieratic script as the first name at the head
that are divided by spaces. In light of this, the
of such a list. Therefore, the phrase can now be
words of this line are to be interpreted as a real
cautiously transcribed as ’adonai shavti lema‘on
phrase or sentence, which was highlighted or
b[ey]t yah, which can be translated “Lord, I have
set aside for a specific reason, in stark contrast
repented for the sake of the house of God,” or
to the highly indecipherable character of the
“Lord, I have returned to the (holy) habitation
7
*50
The Mount Zion Inscribed Stone Cup
4 Line 7
5 Line 10
6 Lines 11–13
of the house of God.” Many examples of such
appears to add empowerment or authority
exclamations or scripture quotes which reflect
to the exclamation. This would lend support
an action of submission, praise, or a sense of
to the latter reading, over against the first.
being awestruck, are found interjected into
However both remain tentative suggestions for
inscriptions such as amulets and texts of a
the reading of a very difficult line within this
magical or mystical nature, albeit of somewhat
unusual inscription.
later date (E.g. Naveh and Shaked 1985: Amulet
Line 7 (fig. 4): waw, waw, waw, waw, and yudh,
4:1–12). In such cases the content may be a
yudh, yudh, yudh. This sequence of four sets of
quotation or paraphrase of Scripture which
two letters is a repetition of letters likely drawn
New Studies in the Archaeology of Jerusalem *51
from the Divine Name (see above, line 4). This
This sign also resembles signs from the Dead
is particularly true concerning the repetition
Sea Scrolls (cf. especially 1QS VII and IX) and
of yudh (four times) and the shortened forms
Masada ostraca (especially Nos. 351–359, Yadin
of yudh (three times), and yudh (twice), which
and Naveh 1989: pl. 18). received widespread use as a circumlocution for
­Lines 11–13 (fig. 6) and probably also lines 14–
the Divine Name in Byzantine period amulets
21 (only the facets along the base are preserved)
and in Babylonian incantation bowls, as well
contain zigzag incisions that were evidently
as in Rabbinic literature, targums and other
intended to fill in the remaining facets on the
manuscripts of the medieval period.
cup. These lines may have been added in order
8
Most of the graphemes in this line have impact
to prohibit the insertion of any further texts to
craters at the bottom of each stroke, instead
the inscription.10 However, line 11 starts with a
of the normal scribal practice where the crater
series of short angled zigzag lines which appear
is found at the top of each stroke. This can be
to grow in length, written from left to right on
explained in two ways: (1) the line was written
the line after three letters on the left side of the
upside down (Pfann 2001). (2) The uneven line
line. This resembles what is termed as “magic
represents letters written as musical notations
symbols” in at least one later text written on
or stokes written without a ceiling line, with
an ostracon from Horvat Rimmon.11 Continuous
strokes and letters hanging from the line. This
erect (equilinear) zigzag lines similar to those
might feasibly lead to the formation of each
of lines 12 and 13 have also been incorporated
stroke from the bottom of the grapheme instead
within the text of an amulet of the fifth–sixth
of the top since there is no fixed ceiling line
centuries C.E.12
9
for the phrase. One might suggest that the
graphemes are simply the notes themselves.
Observations and Conclusions
However, in that case there would be no words
The contents of the text prove to contain
to follow the melody.
elements which would normally be understood
Line 10 (fig. 5): tsade, tsade, tsade, tsade is a
to be connected with diverse traditions. On
line of repeated letters derived from a divine
the one hand, the stone cup13 and the use of
title tseva'ot (see above, lines 4 and 7). Written
Hebrew Hieratic script reflect practices which
from right to left, the form of each tsade
are commonly associated with priestly circles
appears to deteriorate in sequence (see also:
of the late Second Temple period. On the other
Naveh and Shaked 1985: Amulet 2:4, 5,14;
hand, the cup and its inscription contain
Naveh and Shaked 1993: Amulet 19:16 (tsade
another set of characteristics which are only
19x); 29:1 [tsade 7x]).
seen in Jewish circles after the destruction
The last character in the line is apparently a
of the Temple. These characteristics are
mystical or magical sign (similar to those visible
reflected in Jewish gnostic, mystical and
on later amulets, e.g., Naveh and Shaked 1985:
incantation literature continuing up to the
Amulets 8, 14 and Genizah 1, 2, 7 and 8).
medieval period. That priestly circles might
*52
The Mount Zion Inscribed Stone Cup
be connected with such practices as early
was written in a mixture of scripts without
as the Second Temple period should not be
word dividers, complicates its decipherment
surprising. Indeed, this cup and inscription
considerably. Thus far, a few letter clusters and
could be a potential watershed for the research
a single phrase written in the Hebrew Hieratic
of such priestly practices in this period and
and Jewish square scripts have proven to be a
might serve as a potential backdrop for later
tantalizing entry point for the decipherment of
mystical and incantation texts. However, the
the inscription. Of course, it should be expected
actual content and literary form of the rest
that the scribe mixed these scripts intentionally
of the Mount Zion inscription still remains
in order to make the process of decipherment
largely hidden in the mysterious script in
difficult. The scribe has thus far succeeded in
which the rest of the text was written.
his task, but not entirely, and hopefully not for
The fact that the Mount Zion inscription
long.
Footnotes
1 The excavations were conducted by Shimon
Gibson and James Tabor on behalf of the
University of North Carolina at Charlotte. I am
grateful to them for entrusting me with the
publication of this inscribed stone vessel.
2 See references in previous article by Gibson.
3 Cryptography, i.e., scribal techniques which
intend to hide the meaning of a text, and
“cryptic” scripts should not be seen as one
and the same phenomenon, and are treated
separately here. The term “cryptic script” has
been applied since the 1950s to three scripts
found in manuscripts from Qumran. However,
these scripts are not cryptographic in character
but are genuine alphabetic, esoteric scripts,
apparently used by priestly groups (hence the
more appropriate designation “Hebrew hieratic
script”). See Pfann 2001: 123–135; Kahn 1996.
4 Note especially the signs in the margins of 1QS
V 1, VII bot. marg., IX 3; 1QIsa a XXII 10 (Isa 28:
9). Cf. E. Tov’s catalogue of signs in Tov 2002:
336–339.
5 For a complete list, see Tov 2002: 347–349.
6 For a final mem used in medial position, cf.
Rahmani 1994: CJO 67, 559, 560 and 706; for a
medial mem used in final position, cf. CJO 23,
66, 73 and 694. F.M. Cross notes regarding the
Copper Scroll (3Q15): “the scribe of 3Q15 does
not distinguish between medial and final mem.
This practice is not usual but is by no means
uncommon among the late semiformal scripts.”
(Cross 1962: 220).
7
8
9
10
11
12
13
The term “grapheme” is used to indicate a
coherent set of strokes which may indicate any
sign including a letter, a numeral or a sign of
magical or other significance.
Naveh and Shaked 1985: Bowl 2:6, 9; 9:8 (yyyy
3x), 11 (yyyy 3x); Geniza 3, 4, 7, 8; Naveh and
Shaked 1993: Amulet 19:30 (yyyyyyy); 24:6, 16
(both yyyy); 27:17 (yyyy); 28:15, 24, 33 (each
yyyy); 29:2 (yyyyyyy); 30:4 (yyyy). In most cases
where yyyy is found, it is a substitution for the
tetragrammaton within a biblical quote. In still
other cases yudh is presented as an utterance
which can apparently be pronounced as a vowel
(where y is sometimes written as ’y) or as a
consonant (where yh is substituted for y).
See 4Q324 Liturgical Calendar in which the
feast of Pentecost/Shavuot is written upside
down, in contrast with the rest of the feasts
which are written upright.
As is also a practice found in Greek magical
papyri where a line of X’s serves the same
purpose.
Cf. IAA, No. 80.800. Naveh and Shaked 1985:
Amulet 10:9, two short sets of zigzags termed
as magic symbols by Naveh.
Cf. Naveh and Shaked 1985: Amulet 8 in which
there are two and a half lines of zigzags following
some magic signs between lines 7 and 8.
On the ritual use of stone cups, see the article
by Gibson, above.
New Studies in the Archaeology of Jerusalem Bibliography
Cross 1962
F.M. Cross, "Excursus on Palaeography," in: M. Baillet,
J.T. Milik, and R. de Vaux (eds.), Les petites grottes de
Qumran. Discoveries in the Judaean Desert III, Oxford
1962, pp. 215–20.
Kahn 1996
D. Kahn, The Codebreakers: The Comprehensive History
of Secret Communication from Ancient Times to the
Internet, New York 1996.
Naveh and Shaked 1985
J. Naveh, and S. Shaked, Amulets and Magic Bowls,
Jerusalem and Leiden 1985.
Naveh and Shaked 1993
J. Naveh and S. Shaked, Magic, Spells and Formulae,
Jerusalem 1993.
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